________________
241
11.
Schubring: The Doctrine of the Jainas, pp.101-2
12.
For instance, cf. Kirfel: Die Kosmographie der Inder.
For the historical background of the Jainas in the Gupta age involving the great schism, refer to Ohira: A Study of the Tattvarthasutra with Bhasya, Ch. II, Sec.IV, pt.1.
14.
Kapadia: History of the Canonical Literature of the Jainas, p.21,
15.
The Vyavahara X records a standard list of texts used for educating monks (based on their year-wise experiences after having been initiated) as follows: Ayarapakappa, Suyagada, Dasa, Kappa, Vavahara, Thana, Samavaya, Viyaha, Angaculiya, Vaggaculiya Viyahaculiya, Garulovavaya, Dharanovavaya, Vesamanovavaya, Velamdharovavaya, Devimdovavaya, Nagapariyavaniya, Siminabhavana, Caranabhavana, Teyanisagga, Asivisabhavana, Ditt hivisabhavana and Ditt hivaya. In the Nandi 44, reckoned in the kalika class are all texts beginning with the Angaculiya, with the sole exception of the Caranabhavanā (the Siminabhāvana and the rest of the works are placed in brackets). This Nandi list makes us suspect that the Vyavahara list above is probably an interpolation made in the fifth canonical stage. The concept of bhavana belongs to the fifth stage. Also the texts involving mythological accounts belong to the last canonical stage.
See Krishna Rao: "Kudlur Plates of Marasimha", in Mysore Archaeological Report, 1921, pp.19 and 16, as referred to by S.R. Sharma: Jainism and Karnataka Culture, p.15, n.54 (Karnataka Historical Research Society, Dharwar, 1940). Also see Indian Antiquary, v.6, no.20.
17.
Pt. Malvania explains this point as follows: "We see that amongst Buddhists also the tendency of becoming just like Buddha is not favoured, and it is accepted henceforth that no one has the right to change the 'Vinaya' rules. This is just to say that no one in these days has the right to become Buddha. This is the general tendency of the sectarians that they would rigidly follow the founder, as no one can take the position of the founder, If they allow others to become the same as the founder, then anyone can become Tirthankara and guide all. So a break is made in the form that soon after the founder, no one can have that position which was for the founder or the Tirthankara. This is the explanation of rejecting mokṣa after Jambu."
18.
Leuman (Z.D.M.G., 48 & 82), referred to by Winternitz in his History of Indian Literature, v.2, p.457, n.3.
19.
Winternitz: ibid., v.1, p.522.
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